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Wednesday, August 31, 2011

Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and delivered Him to Pilate. Then Pilate asked Him, "Are you the King of the Jews?" He answered and said to him, "It is as you say." And the chief priests accused Him of many things, but He answered nothing. Then Pilate asked Him again, saying, "Do You answer nothing? See how many things they testify against You!" But Jesus still answered nothing, so that Pilate marveled. Now at the feast he was accustomed to releasing one prisoner to them, whomever they requested. And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion. Then the multitude, crying aloud, began to ask him to do just as he had always done for them. But Pilate answered them, saying, "Do you want me to release to you the King of the Jews?" For he knew that the chief priests had handed Him over because of envy. But the chief priests stirred up the crowd, so that he should rather release Barabbas to them.

- Mark 15:1-11

Yesterday, we read of Peter's betrayal of Jesus. Although Peter had sworn allegiance, even unto death, before he would betray Christ, Jesus had predicted to him that this would not be so. The night of Jesus' trial by the Sanhedrin, Peter followed and was waiting in the courtyard. A servant girl spotted him and suggested he was one of Jesus' followers. But Peter denied this. He went out on the porch, and a rooster crowed. Twice more, Peter was told he must be one of Jesus' followers, and twice more, he denied it even more vehemently, with cursing and swearing. Then he heard the rooster crow again, and remembered what Jesus had told him, "Before the rooster crows twice, you will deny Me three times." And when he thought about it, he wept.

Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and delivered Him to Pilate. The council meets again in the morning, because night sessions were not allowed by law. So, the official decision must be reached in the morning -- although this decision was reached in the night. The decision to condemn Jesus was arrived at using witnesses who contradicted one another in an extra-legal (that is, outside the law) session to begin with. Pilate was the Roman procurator of Judea, A.D. 26-36. My study bible notes, "The council is greatly deluded. They think they are going to take away the life of the Son of God! Jesus said, 'Therefore My Father loves Me, because I lay down My life that I may take it again' (John 10:17)."

Then Pilate asked Him, "Are you the King of the Jews?" He answered and said to him, "It is as you say." My study bible says, "Are You King of the Jews? is a political question, to which a positive answer would be tantamount to treason against Rome. Jesus answers indirectly, It is as you say." This can also be translated as, "You say so." Jesus doesn't deny His identity, but neither does He go along with a false trial, nor honor an unjust process.

Then Pilate asked Him again, saying, "Do You answer nothing? See how many things they testify against You!" But Jesus still answered nothing, so that Pilate marveled. As He refused to answer the charges of the false witnesses at the night session of the council. so it is here before Pilate. The one thing Jesus will consistently do is affirm His identity, but even that is done indirectly here, and pronounced only to the person in the position of chief priest at the night session.

Now at the feast he was accustomed to releasing one prisoner to them, whomever they requested. And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion. Then the multitude, crying aloud, began to ask him to do just as he had always done for them. But Pilate answered them, saying, "Do you want me to release to you the King of the Jews?" For he knew that the chief priests had handed Him over because of envy. But the chief priests stirred up the crowd, so that he should rather release Barabbas to them. Even the Romans had a system of mercy in place for the feast. It is still possible to release Jesus. Clearly, Pilate knows of His innocence: he knew that the chief priests had handed Him over because of envy. A rigged session, for the purpose of getting rid of the popular Jesus who is a threat to their authority. His dignity is clear to Pilate, a man accustomed to dealing in the utmost in power and authority for his time and place, a servant of Rome who holds an office of the Emperor. "Barabbas" my study bible points out, means "son of the father" (son of Abba). "A variant reading in Matt. 27:16 and a patristic tradition also attribute the name Jesus to him, thus underscoring the bitter irony that the false 'savior' and 'son of the father' is released, whereas the true Savior and Son of the Father is condemned to death." Barabbas and his fellow rebels are nationalists who have already participated in violent revolution against the Romans. Jesus has come to bring a spiritual kingdom, a spiritual liberation against the powers of darkness that enslave and oppress, and keep us from the truth of a loving relationship with the Father. Let us also carefully note the power of envy, the archetypal sin of the 'prince of this world.' Envy is a way of denying the gifts God has given to others and seeking to displace them. Here it is replayed in those who resent Jesus' popularity with the people, and fear the loss of their positions of power, and so deny Jesus' identity as well.

Let us consider, then, the role of envy in our lives. It's an important consideration, because at the heart of the injustice we have read about in these recent passages, there is the motivation of envy. Envy can get in the way of our understanding of truth, our desire for justice and good judgment. It is a way of seeking to replace or displace that person who holds what we wish we had, a way of seeking to destroy -- and hence a reflection of evil, of that kingdom Jesus has come into the world to displace. Envy keeps us from focusing on ourselves, truly and honestly, and blinds us to what we truly need. If we look into our hearts, it is there we make the choices we need to make when we realize that as individuals, we alone make the choice for what we will love. "For where your treasure is, there your heart will be also" (Matt. 6:21). An envious focus on others keeps us from choosing the relationship to the Lord in that place where we need to find the true answers to what we need. It is an obstacle, a stumbling block. It wants to reflect only what it sees mirrored in others, rather than shining with the lamp of love that God will seek to place there. So, a righteous life, right-relatedness, can be thwarted by envy, and seeking "the praise of men" rather than the "praise of God." When we are bombarded by images and suggestions of what we need to be, to have, and who we need to imitate, let us consider the privacy of our "inner chamber" and Who we seek there -- and the image the God of love gives us to fill in that kingdom where we belong. His light is infinite, and it is shared with us, each in our own way. Ultimately, it is God's gifts that are the true value and grace we need. We just may find there is great emptiness in everything else.

Tuesday, August 30, 2011

Now as Peter was below in the courtyard, one of the servant girls of the high priest came. And when she saw Peter warming himself, she looked at him and said, "You also were with Jesus of Nazareth." But he denied it, saying, "I neither know nor understand what you are saying." And he went out on the porch, and a rooster crowed. And the servant girl saw him again, and began to say to those who stood by, "This is one of them." But he denied it again. And a little later those who stood by said to Peter again, "Surely you are one of them; for you are a Galilean, and your speech shows it." Then he began to curse and swear, "I do not know this Man of whom you speak!" A second time the rooster crowed. Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny Me three times." And when he thought about it, he wept.

- Mark 14:66-72

Yesterday's reading taught us about Jesus' trial before the Sanhedrin. The witnesses contradicted one another in their testimony, which referred to Jesus' statement about rebuilding the temple. Jesus would not answer any of the false accusations. Finally, the high priest asked Him, "Are You the Christ, the Son of the Blessed?" Jesus replied to this question: "I am. And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven." The high priest tore his clothes, and said, "What further need do we have of witnesses? You have heard the blasphemy! What do you think?" They condemned Jesus to death. He was then blindfolded, and spat upon, and told to "Prophesy!" as the officers struck Him with the palms of their hands.

Now as Peter was below in the courtyard, one of the servant girls of the high priest came. And when she saw Peter warming himself, she looked at him and said, "You also were with Jesus of Nazareth." But he denied it, saying, "I neither know nor understand what you are saying." And he went out on the porch, and a rooster crowed. A sad story follows the events at Jesus' trial. Peter, we know, has followed Him. Peter has sworn allegiance. And yet, the question of a servant girl is enough to intimidate him. My study bible teaches, "Of the remaining faithful disciples, Peter and John alone have the courage to follow Jesus. Peter denies the Lord, but at least he is there to do so. His intentions are commendable, but his strength fails."

And the servant girl saw him again, and began to say to those who stood by, "This is one of them." But he denied it again. And a little later those who stood by said to Peter again, "Surely you are one of them; for you are a Galilean, and your speech shows it." Then he began to curse and swear, "I do not know this Man of whom you speak!" A second time the rooster crowed. Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny Me three times." Peter realizes the true power of Jesus' prophesy of what will happen. He had sworn the greatest allegiance, that he would be willing to die before betraying Christ. But Jesus knows Peter better than Peter knows himself. It is an illustrative story about what happens when we are living off of our emotions alone, and the heat of a moment when we are threatened. Of ourselves, our own strength is not something we can always rely on. We need faith to help us -- assisted by the One who knows us best!

And when he thought about it, he wept. The realization and recognition comes after the fact. Weeping and repentance ("change of mind" in the Greek) are good if they help us to go forward and to learn, a kind of cleansing. My study bible reminds us, "All of us fail; Peter bursts into tears of repentance over his denial." And we know that these tears are healthy: Peter will return to the disciples and will be restored by Christ.

Peter, we know, will be forgiven and restored by Christ. Of course, he will go on to become a great leader of the apostles and the early Church, a powerful orator -- and eventually will die a death with Christ in crucifixion, of tremendous courage and faith. (Tradition tells us that Peter will request to be crucified upside-down, so as not to be seen as equal to his Master.) And there is a powerful story here which in some ways follows the judicial language we encounter in Christ's life and work, as we were reminded in yesterday's reading. Peter's repentance is an acknowledgement of error, but even more importantly it is a springboard to restoration. He returns to the apostles, and is restored by Christ. It teaches us about this kingdom that is seeking to break into the world: it is one of love. The false kingdom with its false witnesses who contradict one another, its oppressive effects in the world of evil in all the stories of demonic possession in the Gospels, its prince who is called the "father of lies," relies on harsh and torturous methods for its control. In the Greek, we find words used in Jesus' healings of the victims of this false kingdom that are the same as those for torture and beating (as in extracting a confession). But Jesus' kingdom of truth (as in the way, the truth and the life) is one which works on an entirely different principle. Its aim is restoration to our places with God, and our image in God. It is a timeless perspective that sees what we can be, and welcomes us to that place as we "change our minds." In love, it invites us to be what we truly can be in God's sight, with our cooperation. Repentance is for restoration and justice and truth -- torture and oppression are the tools of the devils. In fact, the word for "devil" in the Greek means one who falsely accuses, a slanderer, one who falsely condemns in order to destroy. So this episode of Peter's failing is a great one for our instruction in the power of faith to restore and to build strength, and our need for the One who accompanies us and will be sent, the Paraclete, the Comforter, the Friend who comes when we call. Remember to what and to Whom you pray when you ask for strength! It is a whole kingdom of love that teaches us who we are, and wants us back in our place within it. Always remember what repentance is for!

Monday, August 29, 2011

And they led Jesus away to the high priest; and with him were assembled all the chief priests, the elders, and the scribes. But Peter followed Him at a distance, right into the courtyard of the high priest. And he sat with the servants and warmed himself at the fire. Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none. For many bore false witness against Him, but their testimonies did not agree. Then some rose up and bore false witness against Him, saying, "We heard Him say, 'I will destroy this temple made with hands, and within three days I will build another made without hands.' " But not even then did their testimony agree. And the high priest stood up in the midst and asked Jesus, saying, "Do You answer nothing? What is it these men testify against You?" But He kept silent and answered nothing. Again the high priest asked Him, saying to Him, "Are You the Christ, the Son of the Blessed?" Jesus said, "I am. And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven." Then the high priest tore his clothes and said, "What further need do we have of witnesses? You have heard the blasphemy! What do you think?" And they all condemned Him to be deserving of death. Then some began to spit on Him, and to blindfold Him, and to beat Him and to say to Him, "Prophesy!" And the officers struck Him with the palms of their hands.

And they led Jesus away to the high priest; and with him were assembled all the chief priests, the elders, and the scribes. But Peter followed Him at a distance, right into the courtyard of the high priest. And he sat with the servants and warmed himself at the fire. Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none. For many bore false witness against Him, but their testimonies did not agree. Then some rose up and bore false witness against Him, saying, "We heard Him say, 'I will destroy this temple made with hands, and within three days I will build another made without hands.' " But not even then did their testimony agree. And the high priest stood up in the midst and asked Jesus, saying, "Do You answer nothing? What is it these men testify against You?" But He kept silent and answered nothing. My study bible writes, "Those who oppose Jesus and testify against Him cannot agree on their testimony. They stand in perpetual self-contradiction." What we see is the great contradiction of those who cannot tell the truth -- that is not the purpose of this hearing. Jesus has been seized (see Saturday's reading) by those who do not know who He is, and clearly that is a symbol or sign for what is now going on in this trial. They don't know who He is, and neither are they after a clear picture of who He is. They are there for a different outcome. It seems to me that Jesus shows His opinion of this "trial" by the fact that He doesn't answer. It is a way of "shaking the dust off His feet," a form of rebuke, an acknowledgement that this is not a fair trial that truly seeks to discover the truth in true testimony or witnessing at all. We, the readers of the Gospel, understand the events to which the false witnesses are testifying, and how they are being misconstrued. Nevertheless, the testimony itself is contradictory (the witnesses contradict one another) -- and would not stand up in an honest courtroom.

Again the high priest asked Him, saying to Him, "Are You the Christ, the Son of the Blessed?" Jesus said, "I am. And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven." My study bible says that Jesus' answer is a revelation of the mystery of His Person. "I am is a direct answer given only in Mark. Power is a substitute for the name of God, which pious Jews would not pronounce. Jesus' bold declaration that He, the Son of Man coming in glory, will share the authority of God brings the charge of blasphemy and condemnation to death." A direct answer here is perhaps a form of respect for the position of the high priest. On the other hand, a witnessing and direct revelation from Christ as to His own identity then conveys responsibility on the high priest for his response.

Then the high priest tore his clothes and said, "What further need do we have of witnesses? You have heard the blasphemy! What do you think?" And they all condemned Him to be deserving of death. My study bible notes that "by the symbolic act of tearing his mantle, the high priest shows his belief that Jesus is guilty of blasphemy. Thus, according to Jewish law (which, under Roman domination, the priests could not enforce), Jesus is sentenced to death (Lev. 24:16), though the charge of blasphemy will not be mentioned before Pilate." The conclusion is drawn by the high priest, and there is, quite obviously, no room for argument here. There is only an assumption of presumed guilt, and a charge worthy of death. This was the goal all along, of course. He has been a thorn in their side, a threat to their authority, especially in His popularity with the common people. He must be gotten rid of. We remember Jesus quoting from the Book of Zechariah: "I will strike the Shepherd, and the sheep will be scattered." There is no deliberation here, no debate. There is only a pre-drawn conclusion and following.

Then some began to spit on Him, and to blindfold Him, and to beat Him and to say to Him, "Prophesy!" And the officers struck Him with the palms of their hands. Once Jesus is sentenced, the humiliation begins. He is a person of no stature in this courtroom! He is treated with ridicule and contempt, invited to "prophesy" as to who is beating Him with each blow.

What we have today is a study not simply in evil but of the corruption of witnessing. Jesus refuses to witness to those who do not want to hear, in a "trial" not meant to be an honest trial, with honest witnesses, at all. He doesn't bother to defend Himself where true testimony is not wanted. But out of respect for the position of the high priest, He does answer honestly as to His identity. His true testimony will serve as witness against the actions of the high priest, who is in turn condemned by his condemnation. We note the importance of judicial language to our faith: witness, trial, testimony, judgment, redemption, forgiveness. We understand the central importance of truth as inseparable from our faith. Where truth is not sought, we have a world upside-down, a world of cruelty where there is neither justice nor mercy. When Jesus taught that He is "the way, the truth, and the life," He wasn't just stating a simple declaration or description, but teaching us a central understanding about our faith. Without truth, there is no faith -- without respect for truth, an honest heart, a willingness to hear what we might not want to hear, to give up the things the truth would call us to give, and the humility an honest search for truth requires, we don't know the fullness of our faith. And we won't know the fullness of the Christ, the Person who is the Truth, whom we worship. So today, in prayer, remember this trial. What ways might we seek to delude ourselves? How can we open ourselves to His testimony within us? How does that opening then create our honest testimony? And how does this humility open up the way for His mercy in us? When we delve into ridicule, contempt, humiliation and bullying of others, are we really still searching honestly for the truth of that person?

Saturday, August 27, 2011

And immediately, while He was still speaking, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders. Now His betrayer had given them a signal, saying, "Whomever I kiss, He is the One; seize Him and lead Him away safely." As soon as he had come, immediately he went up to Him and said to Him, "Rabbi, Rabbi!" and kissed Him. Then they laid their hands on Him and took Him. And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear. Then Jesus answered and said to them, "Have you come out, as against a robber, with swords and clubs to take Me? I was daily with you in the temple teaching, and you did not seize Me. But the Scriptures must be fulfilled." Then they all forsook Him and fled.

Now a certain young man followed Him, having a linen cloth thrown around his naked body. And the young men laid hold of him, and he left the linen cloth and fled from them naked.

- Mark 14:43-52

In yesterday's reading, we learned of Jesus' night in the garden at Gethsemane, which means "olive press." But first, at the Last Supper, Jesus told His disciples, "All of you will be made to stumble because of Me this night, for it is written: 'I will strike the Shepherd, and the sheep will be scattered.' " Peter denied that this was possible, and that he would die with Jesus before he would deny Him. Later, they were in the garden at Gethsemane. Jesus asked His closest disciples, Peter, James and John, to watch and pray with Him. And then He prayed alone, "Abba, Father, all things are possible for You. Take this cup away from Me; nevertheless, not what I will, but what You will." Three times He told His friends to watch and pray, lest they enter into temptation, and yet they slept. Finally, Jesus said, "Are you still sleeping and resting? It is enough! The hour has come; behold, the Son of Man is being betrayed into the hands of sinners. Rise, let us be going. See, My betrayer is at hand."

And immediately, while He was still speaking, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders. Now His betrayer had given them a signal, saying, "Whomever I kiss, He is the One; seize Him and lead Him away safely." As soon as he had come, immediately he went up to Him and said to Him, "Rabbi, Rabbi!" and kissed Him. Then they laid their hands on Him and took Him. And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear. Then Jesus answered and said to them, "Have you come out, as against a robber, with swords and clubs to take Me? I was daily with you in the temple teaching, and you did not seize Me. But the Scriptures must be fulfilled." My study bible points out something very important here, that we can tell what kind of people make up this crowd by the fact that they didn't know Him. They needed to have Judas point Him out with a kiss. This is a mob, made up of people who have no idea who He is. A note says, "Had the chief priests, the scribes and the elders come, they would have recognized Him. Even most of the common people would recognize Him. But these are armed Jewish servants, usually confined in the temple area to maintain order under the authority of the chief priests. According to John 18:3, a band of Roman soldiers collaborated with them." The fact that Jesus points out He was in the temple daily, teaching, and they did not seize Him points up to the comment in my study bible, that these are armed servants usually meant to keep order in the temple. It is, all in all, an extraordinarily cowardly act, committed in the very early hours of the morning while it is still dark, out of the sight of the common people, with no officials present. That He was betrayed by a kiss needs no comment at all. We will just remember His always scathing words against hypocrisy -- and pray that we do not betray Him in our lives in a similar way. But Jesus does defend Himself, although -- as always -- with His eloquent words. He's a man of peace, and yet they seize Him as one who is violent. He spoke openly in the temple, and yet they are treating Him as if He were a robber sneaking in where He was not allowed. We recall His cleansing of the temple, and the power of His teaching in the temple before all, His open disputes with the leadership.

Then they all forsook Him and fled. The sheep are scattered. This is a night of chaos, terror, violence.

Now a certain young man followed Him, having a linen cloth thrown around his naked body. And the young men laid hold of him, and he left the linen cloth and fled from them naked. My study bible notes, "There is some conjecture that this young man who fled naked is the Apostle John. Another tradition holds the young man is Mark himself. The latter view would explain why the incident is mentioned by him, but with no name given -- a traditional way of talking about oneself." The linen cloth hastily thrown around his body tells us what the hour is; he's been roused from sleep. And the "young men" -- the soldiers -- are excluding no one in their attempt to seize Jesus and His disciples. It is a reinforcement of this picture of violence against peaceful people. But His sheep are spared as He has prayed, only Jesus is taken.

The night, the early hours, the torches (which John's gospel tells us about), the clubs and swords, they all tell us about this hour and this time, and this mob that has come for Jesus. It is, truly, an hour of darkness in so many ways. He is treated, as He points out, as a robber -- even though He was daily in the temple teaching. He is betrayed with a kiss by one of His own. It is a time of the lowest and the base. And Jesus, who came to bring a heavenly kingdom into the world, is dragged through this time of what we might call "hell on earth." The young men who seize Him are entirely ignorant; they don't even know who He is. And they are led by a betrayer having no loyalty, no understanding, who has turned entirely from His love. It is an upside-down time, a time of great evil, of violence and chaos. And this is what evil looks like, no matter what the form it may take: of time upside down, of ignorance and violence, expedience and betrayal of any and all love and wisdom. But Christ sanctifies whatever His presence touches in this world. What we must remember is that even in the midst of this evil, God is at work to create for us a New Covenant, a sacrifice that will bind us more deeply to Him and secure the presence of His kingdom and His love for us more surely and deeply. We are surely familiar with such scenes in our world, with injustice and violence and evil. But we follow His example and remember God's power turns a crucifixion into a Resurrection, and the cross into the power of Life Itself. Don't be fooled by what life appears to be, but accompany all things in life with prayer, and with the Spirit. Even in this "hell" Christ reveals to us His truth and His love for us. We don't know what the outcome is to all things. But we do know that with God, all things are possible. In the midst of whatever the world may present to us, we always have the choice with which He presents us, and the faith He teaches us. As His sheep, can we accept His love as He asks?

Friday, August 26, 2011

Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written:

'I will strike the Shepherd,

And the sheep will be scattered.'

But after I have been raised, I will go before you to Galilee." Peter said to Him, "Even if all are made to stumble, yet I will not be." Jesus said to him, "Assuredly, I say to you that today, even this night, before the rooster crows twice, you will deny Me three times." But he spoke more vehemently, "If I have to die with You, I will not deny You!" And they all said likewise.

Then they came to a place which was named Gethsemane; and He said to His disciples, "Sit here while I pray." And He took Peter, James, and John with Him, and He began to be troubled and deeply distressed. Then He said to them, "My soul is exceedingly sorrowful, even to death. Stay here and watch." He went a little farther, and fell on the ground, and prayed that if it were possible, the hour might pass from Him. And He said, "Abba, Father, all things are possible for You. Take this cup away from Me; nevertheless, not what I will, but what You will." Then He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Could you not watch one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak." Again, He went away and prayed, and spoke the same words. And when He returned, He found them asleep again, for their eyes were heavy; and they did not know what to answer Him. Then He came the third time and said to them, "Are you still sleeping and resting? It is enough! The hour has come; behold, the Son of Man is being betrayed into the hands of sinners. Rise, let us be going. See, My betrayer is at hand."

- Mark 14:27-42

Yesterday, we read about the Last Supper, and its preparation. Jesus instructed His disciples that they would find a man carrying a pitcher of water. They should follow him and ask where the guest room was for the Teacher to eat the Passover with His disciples. When they had gathered at the Last Supper, Jesus told them all that He would be betrayed by one of them. He instituted the Eucharist for us all. He took bread, blessed and broke it, and gave it to them and said, "Take, eat, this is My body." Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it. And He said to them, "This is My blood of the new covenant, which is shed for many."

Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written: 'I will strike the Shepherd, and the sheep will be scattered.' But after I have been raised, I will go before you to Galilee." The quotation is from the Book of Zechariah. The language in this passage is reminiscent of the warning language about the siege of Jerusalem (and the destruction of the temple), and the times of the end of the age. They will be scattered, but after His Resurrection, He will go before them to Galilee - before Pentecost, the Church will have its beginnings in His appearance to gathered believers there, in the understanding that He Lives.

Peter said to Him, "Even if all are made to stumble, yet I will not be." Jesus said to him, "Assuredly, I say to you that today, even this night, before the rooster crows twice, you will deny Me three times." But he spoke more vehemently, "If I have to die with You, I will not deny You!" And they all said likewise. My study bible notes that Peter still doesn't understand the need for divine help with faith. It can't be done of ourselves alone. And His ever-exuberant emotional nature shows itself. A note reads: "Peter's desire is right, but his source of strength -- himself -- is wrong." And we note that the rest of the disciples also said likewise. As with his confession of faith, Peter expresses what they all feel.

Then they came to a place which was named Gethsemane; and He said to His disciples, "Sit here while I pray." Gethsemane means "oil press" -- it is an orchard of olive trees at the foot of the Mount of Olives. As we have in the past, we remind our readers that in the Greek, the word for "mercy" (eleos) is alike in sound to the word for "olive oil." This oil was the basis for all healing balm, and for anointing oils. In the garden, the events take on the great significance of the pressing out of mercy, and the things that belong to the Messiah or Christ ("Anointed One").

And He took Peter, James, and John with Him, and He began to be troubled and deeply distressed. Then He said to them, "My soul is exceedingly sorrowful, even to death. Stay here and watch." He went a little farther, and fell on the ground, and prayed that if it were possible, the hour might pass from Him. And He said, "Abba, Father, all things are possible for You. Take this cup away from Me; nevertheless, not what I will, but what You will." My study bible points out that "Abba" is a very familiar Aramaic form for "Father" -- equivalent to saying "Daddy" or "Papa." It indicates the deep intimacy of Jesus' relationship to the Father. We witness His agony, as He has gone before us in all things in which we might be tempted. He experiences the agony of a human being, as human being, for all of us. When life tests our faith, we know that He has been there first. My study bible says, "Jesus prays to be spared this cup, His death by crucifixion, but obediently entrusts Himself to the will of God. It is not as God that He asks the hour might pass, but as man. His divinity cannot suffer; His humanity can and does."

Then He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Could you not watch one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak." Again, He went away and prayed, and spoke the same words. And when He returned, He found them asleep again, for their eyes were heavy; and they did not know what to answer Him. Then He came the third time and said to them, "Are you still sleeping and resting? It is enough! The hour has come; behold, the Son of Man is being betrayed into the hands of sinners. Rise, let us be going. See, My betrayer is at hand." A powerful warning is here, to us all. "Watch and pray" are the bywords of Jesus' teaching about the end of the age, and the time of the destruction of Jerusalem and the temple. "Watch and pray" are also the words He leaves His disciples, in a very significant way. It is a time of deep temptation, of scattering and fear and violence and evil. In a time of terror, we must "watch and pray." In any time of temptation, especially those of violence, chaos, uncertainty, fear, these are our words to live by. My study bible says that "to watch and pray is the way to avoid entering into temptation -- at any time, anywhere. The spirit of the disciples, their inner selves, is ready to die with Jesus, but their flesh, their physical bodies, is weak and given to sleep."

The power of this moment is unmistakable. Jesus is truly alone, and yet it is a towering moment of strength and faith, despite His deep emotional distress. He asks His friends to keep awake and watch with Him. He knows all that is going to happen. He prays to the Father to have this cup pass if it be His will. Even His friends cannot stay awake with Him, despite three protestations to them. And He is alone in this moment of doubt and fear and agony. He knows the threats to His flock when "the Shepherd is struck." And yet He stays, and prays, and watches. Jesus' example is one for us all, at the times of our deepest struggles. When life hands us powerful blows, we too may feel alone. This tremendous hour of His heroism is not the great act of a general in glorious victory of battle, a politician who wins a great election, the victory of a celebrity who wins a coveted award. This hour of glory and heroism is made by a man alone, whose followers will be scattered in fear, who is about to face an unjust trial and death by crucifixion - an ignominious punishment reserved for the worst criminals. And yet He is the great example to us all in our dark hours when we need our faith to face whatever it is we must go through in life, however hard or unfair. "Watch and pray!" In our most difficult times, let us remember His words, His acts, and that He has been there already for each of us in our humanity. "Watch and pray, lest you enter into temptation." Faith comes with the help of God. And we remember that to "watch and pray" is the teaching He's left to us for the times in which we, too, await His return.

Thursday, August 25, 2011

Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat the Passover?" And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him. Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?" ' Then he will show you a large upper room, furnished and prepared; there make ready for us." So His disciples went out, and came into the city, and found it just as He had said to them; and they prepared the Passover.

In the evening He came with the twelve. Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me." And they began to be sorrowful, and to say to Him one by one, "Is it I? And another said, "Is it I?" He answered and said to them, "It is one of the twelve, who dips with Me in the dish. The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had never been born." And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat, this is My body." Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it. And He said to them, "This is My blood of the new covenant, which is shed for many. Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God." And when they had sung a hymn, they went out to the Mount of Olives.

- Mark 14:12-26

It is now the Passover and the Feast of Unleavened Bread. Jesus and the disciples are in Jerusalem. In yesterday's reading, Jesus was in Bethany, and a woman came to Him and broke an alabaster jar of expensive perfumed oil. She anointed Him with the oil. Some of the apostles criticized her: the oil could have been sold and the money distributed to the poor. But Jesus told them to leave her alone. What she had done was done from love, for the day of His burial, and she has done what she could. The poor would always be with them to do good things for, but He will not be with them always. He said, "Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her." After that, we are told, Judas Iscariot went to the chief priests to plot to betray Jesus.

Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat the Passover?" And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him. Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?" ' Then he will show you a large upper room, furnished and prepared; there make ready for us." So His disciples went out, and came into the city, and found it just as He had said to them; and they prepared the Passover. Just as when Jesus entered into Jerusalem (and told His disciples about the colt He would ride), Jesus again shows His deity and awareness of details for the provision of these momentous dates. He is aware of what will happen, even how the man with the pitcher of water will respond. On this day (14 Nisan in the Hebrew calendar system), the Passover lambs were slaughtered at noon. After sunset -- when the date is officially 15 Nisan, as sunset is the start of the next day -- Passover and the Feast of Unleavened Bread begin. The disciples need a place to commemorate, and Jesus' awareness extends to this upper room. My study bible says, "As with the colt, so with the upper room. Jesus is not presumptuous in the use of the room. It was a gift to the man to have the Son of God use it and thus forever set it apart as holy. Whatever gifts God asks of us today are similarly sanctified."

In the evening He came with the twelve. Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me." And they began to be sorrowful, and to say to Him one by one, "Is it I? And another said, "Is it I?" He answered and said to them, "It is one of the twelve, who dips with Me in the dish. The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had never been born." Jesus again displays His divinity in His knowledge and understanding of what is happening. As the day of His death comes closer, He reveals Himself more deeply to His disciples, even in His omniscience. This would include His teachings about the destruction of Jerusalem and the temple, and the time of the end of the age (see the readings from Saturday, Monday, and Tuesday). But here we receive even more detail. My study bible has an important note about the betrayal: "Jesus says this not in deprecation of this man, His own creation, but in deprecation of that man's choice and rashness. For it was the rashness of Judas's own will that made the Creator's gift of goodness useless to him. Divine foreknowledge of the betrayal takes away neither Judas's moral freedom nor his accountability. For God all things are a present reality; He foresees all human actions, but does not cause them." We must also remember, I believe, Jesus' words about the blasphemy against the Holy Spirit. In a sense, Judas's betrayal of Jesus is a denial of the Holy at work in Him and in the signs He has made; it is a denial and betrayal of the work of God in the world.

And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat, this is My body." Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it. And He said to them, "This is My blood of the new covenant, which is shed for many. Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God." And when they had sung a hymn, they went out to the Mount of Olives. But even in the midst of the time of Jesus' betrayal, He forges a new covenant with all of us. His sacrifice, His death, will serve to create a new bond between Creator and creature. Nothing, in the holy and divine economy of God, is ever wasted -- even every moment of betrayal and death. Jesus' great sacrifice, their tremendous loss, will serve as the blood of a new covenant for each of us. This sacramental view of life will serve every person who follows Christ, and it is the power of God that creates life even from death. My study bible says, "This Passover meal is the first Eucharist, the heart of Christian worship, which celebrates the New Covenant and sacramental union with Christ."

So, Jesus leaves them and us with this powerful "sacramental union." His willing submission to the evil in this world, the great betrayal by one of His own, becomes the launch, if you will, of a New Covenant for all of us. Betrayal becomes the step by which God will use His life in the world in order to bring about a closer union with us. How is this possible? The power of God at work makes it so, even as He blesses the sacrament Himself. It is a great and tremendous act of love, assuring us that when we take that sacrament so we also share in His body and blood, becoming closer, in greater union, with Him. His betrayal becomes an occasion of deeper relatedness to us, a New Covenant. How can we reciprocate that love but by giving ourselves and our whole lives to Him? In this sacrament, He lives in us and we live in Him. In the great mystery of His sacrifice, let us remember His great love, and that while we don't always understand the ways of God, so we must trust that love and its power at work in us. Have you suffered betrayals and unjust sacrifices in your life? Let Him teach us how to bear them together, in this covenant, as sacrament -- and go forward together, in deeper and deeper relationship. Forgiveness, we remember, is an act of letting go to God, as Jesus did. So we can do the same with the trials -- betrayals, suffering, and unjust sacrifice -- that we bear in life. In the depth of this way, in His New Covenant, Jesus invites us to bear our crosses together with Him and to share in the new life He makes possible for us.

Wednesday, August 24, 2011

After two days it was the Passover and the Feast of Unleavened Bread. And the chief priests and the scribes sought how they might take Him by trickery and put Him to death. But they said, "Not during the feast, lest there be an uproar of the people."

And being in Bethany at the house of Simon the leper, as He sat at the table, a woman came having an alabaster flask of very costly oil of spikenard. Then she broke the flask and poured it on His head. But there were some who were indignant among themselves, and said, "Why was this fragrant oil wasted? For it might have been sold for more than three hundred denarii and given to the poor." And they criticized her sharply. But Jesus said, "Let her alone. Why do you trouble her? She has done a good work for me. For you have the poor with you always, and whenever you wish you may do them good; but Me you do not have always. She has done what she could. She has come beforehand to anoint My body for burial. Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her."

Then Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them. And when they heard it, they were glad, and promised to give him money. So he sought how he might conveniently betray Him.

- Mark 14:1-11

Over the course of the past few days, Jesus has been speaking about the destruction of Jerusalem and the temple built by Herod the Great, and the times of the end of the age. In yesterday's reading, He gave us the byword, to "Watch!" We are to be vigilant, and to understand that we don't know the time of the Master's return. We watch for the signs He's given us (and indeed, the Church at Jerusalem was prepared for its siege in A.D. 70 because of His warnings of what was to come). But mostly, in yesterday's reading, He counseled that we were not to know beforehand the time of His return. We simply must be prepared, and watch and pray. We must be about His business, as He has taught. Jesus said, "Heaven and earth will pass away, but My words will by no means pass away."

After two days it was the Passover and the Feast of Unleavened Bread. And the chief priests and the scribes sought how they might take Him by trickery and put Him to death. But they said, "Not during the feast, lest there be an uproar of the people." The Passover meal starts the Feast of Unleavened Bread, and lasts seven days. "Both feasts," says my study bible, "commemorate Israel's liberation from Egypt." The word Passover indicates the "passing over" the homes of the Hebrews by the angel of death, when killing the firstborn children in Egypt (see Ex. 12:12-20). The Unleavened Bread is a reminder of the haste with which the Hebrews left Egypt -- my study bible says it also symbolized holiness unmixed with evil. Jesus will often refer to "leaven" as something mixed with dough in negative terms. The haste of the Israelites to leave Egypt gives us a reminder of Jesus' warnings in yesterday's reading about the times in which we live now, that we are to be vigilant and to watch, to know what we are about and to remember the time. My study bible also adds, "Passover prefigures the new deliverance of humanity by Christ from the power of sin and death."

And being in Bethany at the house of Simon the leper, as He sat at the table, a woman came having an alabaster flask of very costly oil of spikenard. Then she broke the flask and poured it on His head. But there were some who were indignant among themselves, and said, "Why was this fragrant oil wasted? For it might have been sold for more than three hundred denarii and given to the poor." And they criticized her sharply. What is love and what does it look like? How must it be represented in our actions? Can we put limits on it? Here, Christ is anointed by a woman who in this case is anonymous. The ones who are indignant are the apostles -- as reported in John's gospel, it was Judas Iscariot. My study bible writes, "Knowledge of religious things is good, but devotion to Christ is more important. Here a woman who knows less about religion than her critics expresses her deep love and devotion to Christ, devotion He accepts with gratitude."

But Jesus said, "Let her alone. Why do you trouble her? She has done a good work for me. For you have the poor with you always, and whenever you wish you may do them good; but Me you do not have always. She has done what she could. She has come beforehand to anoint My body for burial. Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her." Indeed, Jesus' word is true, and so we do read of her in this gospel. My study bible points out that often we may not fully understand the implications of what we do for Christ. "This woman was expressing her love for Jesus; she may or may not have known that she was anointing the body of Jesus for burial." This reminds us of the first great commandment, to love the Lord our God with all our heart and soul and mind and strength -- and even of the second, to love our neighbor as ourselves. Jesus also taught a new commandment, to love one another as He has loved us. This woman, in my opinion, is fulfilling all of these: Christ in His divinity as Lord, in His humanity as Jesus, the Teacher, and as the One who shows them His Way. She reciprocates that great love centered in all three of these commandments, and rooted in the Lord our God whose great love for us gave us Christ in the flesh. We have the "poor" with us in many forms, and we have need in many forms. Who is to say which act of love is "better" than another -- which one follows the right rules and which one doesn't, what real charity must always look like? There is room for all, and more. But it begins with the great commandments.

Then Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them. And when they heard it, they were glad, and promised to give him money. So he sought how he might conveniently betray Him. Perhaps the rebuke from Jesus concerning this woman was too much for him. If we note, somehow it is all about money -- how her wealth should have been used, in distribution in the purse (in which Judas had some control). Let us think also about what it is to be rebuked by our Lord and also learn a lesson about love: everything He does is from love for us. All of His teachings, including His rebukes, are made from love for those who would be His disciples. This is a failing, all around, of Judas' understanding and perception of love.

Today's reading invites us in to ponder love -- and its twin, charity -- more deeply than we usually do. What does a "good work" look like? From what is it motivated? We start with the love of God, and take that where it leads us to go. Charity and love can't really be separated if we are to understand them in a spiritual sense. There are acts of charity that beckon us all around. But if we are to use discernment, they begin with the love of God -- not dry rules that would demand what a good work looks like and command us only to certain practices, no matter where our heart leads us or what need faces us at the moment. Does someone need a smile or an encouraging word? How about just a handshake, an act of respect or courtesy? A visit to the hospital, a personal touch -- how can we discount these things as valuable? What about the ever-present gift of prayer for others? When we focus purely on money and competition, on the material, we can get lost in our "good works" and turn them into grim criticism of someone whose act is truly loving. And let us remember that a rebuke from love, centered in the love of Christ and His loving discernment, is also an act of love! What does love look like? How is it defined? How can you practice charity that is truly from the heart? Let us remember this incident in the reading today, and also remember Judas' response. Let us remember His words, and keep them alive in our own practice and understanding of our faith: "Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her." Do we have the eyes and heart of love to perceive as He did? Or are we too focused elsewhere? What would life be like if we could truly see with the eyes of love, and understand the love in others' hearts? We remember the poor widow, another woman whom Jesus understood with His own vision, and invited us to see His way, in contrast to the focus on the money. Can we learn to share His perception of love? Could there be any lesson more important than this?

Tuesday, August 23, 2011

"Now learn this parable from the fig tree: When its branch has already become tender, and puts forth leaves, you know that summer is near. So you also, when you see these things happening, know that it is near -- at the doors! Assuredly, I say to you, this generation will by no means pass away till all these things take place. Heaven and earth will pass away, but My words will by no means pass away.

"But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father. Take heed, watch and pray, for you do not know when the time is. It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch. Watch therefore, for you do not know when the master of the house is coming -- in the evening, at midnight, at the crowing of the rooster, or in the morning -- least, coming suddenly, he find you sleeping. And what I say to you, I say to all: Watch!"

- Mark 13:28-37

On Saturday, we read of a disciples remarking on the glories of the temple in Jerusalem, and Jesus' reply predicting its destruction. In yesterday's reading, Jesus elaborated on what He had begun to tell to the apostles John and James Zebedee, and Peter and Andrew. He warned of the destruction of the temple at Jerusalem, and the siege of Jerusalem which was to come in A.D. 70. Thanks to this warning, the Church at Jerusalem was able to survive. But the warnings about what is to come at Jerusalem are also intermingled with teachings about the time of the end of the age. The two are inseparable. See "But take heed; see, I have told you all things beforehand."

In today's reading, Jesus continues His warnings, and His byword continues to be "Watch!" We are to be aware, and not to be fooled by false prophets.

"Now learn this parable from the fig tree: When its branch has already become tender, and puts forth leaves, you know that summer is near. So you also, when you see these things happening, know that it is near -- at the doors! Assuredly, I say to you, this generation will by no means pass away till all these things take place. Heaven and earth will pass away, but My words will by no means pass away." It is quite interesting that Jesus uses a parable of the fig tree, so shortly after the incident with the fig tree at the time of the cleansing of the temple. Again, here, he uses a fig tree as an image of promise, the promise of fruitfulness in its foliage. In yesterday's reading, Jesus gave many warnings about things that were to come: both in Jerusalem within the time of "this generation" of those to whom He was directly speaking, and in speaking of the time of the end of the age. But His words here assure us, as they have every generation since: "Heaven and earth will pass away, but My words will by no means pass away." We are to be prepared for His return.

"But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father. Take heed, watch and pray, for you do not know when the time is. It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch. Watch therefore, for you do not know when the master of the house is coming -- in the evening, at midnight, at the crowing of the rooster, or in the morning -- least, coming suddenly, he find you sleeping. And what I say to you, I say to all: Watch!" In speaking of the time of the end of the age, Jesus assures us that no one can make this prediction. His words, "Take heed, watch and pray, for you do not know when the time is," are words for us to live by. They reveal what is to be our disposition in this time of the end, which was initiated by the destruction of the temple at Jerusalem, in which we await His return. My study bible says that "each generation since Pentecost has looked for the Second Coming of Christ, and that is proper." To my way of thinking, His warning that none of us knows when the time is becomes the hallmark of this passage: we are to be prepared. We focus on preparation. We are to be about His business as He has taught.

Let us consider His words then. What does it mean to "Watch!" as the byword with which He's left us? We have no time to waste! We don't know when the Master will return. This is the parable He's given us here for our disposition at this time. So, if we take His words seriously, it lets us know that there is work to be done, we shouldn't waste our time pursuing things that aren't worthwhile as goals. We should think about His return as a focus on which we can maintain an attitude that we are going to stress the truly important things in life, the things that we need to be aware of, that we shouldn't forget about. He's taught us the greatest commandments: to love God with all our heart and soul and mind and strength, and to love our neighbor as ourselves. And He's taught us a new commandment, to love one another. If we focus in watchfulness for His return, then we focus on what is real and what is essential. And maybe, just maybe, we understand what time it is - what time it always is. "Watch!" is a word in the Greek that implies a heightened awareness, a kind of quickening, an alacrity, and that the time is short, we are not to waste it. We remember His strange words in yesterday's reading, that the days would be shortened at the end. Let us keep in mind what things are important, and what things are not. Let us consider what the time might be and what we are to be about as we await in watchful expectation. What will be important to Him when He returns? No matter when that is, we all have a limited time in this world and none of us knows how long that is. His words teach us always to "Watch!" Let us not waste the time of our lives, but focus on His call and the perspective He asks of us.

Monday, August 22, 2011

"So when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing where it ought not" (let the reader understand), "then let those who are in Judea flee to the mountains. Let him who is on the housetop not go down into the house, nor enter to take anything out of his house. And let him who is in the field not go back to get his clothes. But woe to those who are pregnant and to those who are nursing babies in those days! And pray that your flight may not be in winter. For in those days there will be tribulation, such as has not been since the beginning of the creation which God created until this time, nor ever shall be. And unless the Lord had shortened those days, no flesh would be saved; but for the elect's sake, whom he chose, He shortened the days. Then if anyone says to you, 'Look, here is the Christ!' or 'Look, He is there!' do not believe it. For false christs and false prophets will rise and show signs and wonders to deceive, if possible even the elect. But take heed; see, I have told you all things beforehand.

But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, the stars of heaven will fall, and the powers in the heavens will be shaken. Then they will see the Son of Man coming into the clouds with great power and glory. And then He will send His angels, and gather together His elect from the four winds, from the farthest part of earth to the farthest part of heaven."

- Mark 13:14-27

Jesus has introduced the topic of the end times, which is intermingled with a discussion of the destruction of the temple in Jerusalem. On Saturday, we read that a disciple remarked on the glories of the beautiful, impressive temple in Jerusalem. Jesus replied that not one stone would be left upon another of the great buildings before them. John and James Zebedee, and Peter and Andrew took Jesus aside to ask Him, "Tell us, when will these things be? And what will be the sign when all these things will be fulfilled?" Jesus began with a warning, that many would come in His name. He spoke of earthquakes and famines and wars, but told that this was only the beginning of sorrows. He said that there would be betrayal, martyrdom, arrests, and the Holy Spirit would speak testimony for those delivered to the authorities. But the gospel must be taken to all nations. "Now brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. And you will be hated by all for My name's sake. But he who endures to the end shall be saved."

"So when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing where it ought not" (let the reader understand), "then let those who are in Judea flee to the mountains. Let him who is on the housetop not go down into the house, nor enter to take anything out of his house. And let him who is in the field not go back to get his clothes. But woe to those who are pregnant and to those who are nursing babies in those days! And pray that your flight may not be in winter. For in those days there will be tribulation, such as has not been since the beginning of the creation which God created until this time, nor ever shall be. And unless the Lord had shortened those days, no flesh would be saved; but for the elect's sake, whom he chose, He shortened the days. Then if anyone says to you, 'Look, here is the Christ!' or 'Look, He is there!' do not believe it. For false christs and false prophets will rise and show signs and wonders to deceive, if possible even the elect. But take heed; see, I have told you all things beforehand." In these verses, Jesus seems to be primarily referring to the destruction of the temple, and the siege of Jerusalem. In A.D. 70, the Roman General Titus (who would later become Emperor) defiled the temple by entering into it and standing where he ought not. That is, in the Most Holy Place. Later, as discussed on Saturday, not one stone would be left upon another (except what is now called the Wailing Wall, a retaining wall outside the courtyard). Finally, the temple would be burned. My study bible points out that "the Church in Jerusalem fled before this great tribulation occurred. This was a time of great suffering and consternation, vividly recounted by the Jewish historian Josephus, an eyewitness." It seems to me, also, that in these verses there is combined with a description of the tribulation to come in Jerusalem, a general understanding of the tribulation that may befall Christians, also touching on times of the end of the age. My study bible is careful to point out that Christians have suffered many great tribulations throughout the centuries -- in the twentieth century alone, many millions have been martyred -- and, it says, "there will likely be great trials in the future." But one thing is consistent here, and that is Jesus' warning not to be deceived. When these times come, they will be plain to all -- and so, He will promise, will be His return.

"But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, the stars of heaven will fall, and the powers in the heavens will be shaken. Then they will see the Son of Man coming into the clouds with great power and glory. And then He will send His angels, and gather together His elect from the four winds, from the farthest part of earth to the farthest part of heaven." Clearly here, the reference is to the end of the age. But again, what is clear, despite all the speculation and things we do not know, is that His Second Coming into the world will be plain to everyone. There is nothing secretive and hidden here, and as He says, "I have told you all things beforehand."

We must consider the period and the understanding of the intermingling of a discussion of the end of the age with the destruction of the temple, and the "abomination of desolation" (a prophesy from Daniel). The end of the temple constitutes an initiation, if you will, into the times of the end: that is, this period in which we find ourselves awaiting His return. My study bible points out there have been many tribulations for Christians, many periods of struggle, difficulty, suffering and persecution. As we start to move through the 21st century after Christ, so we await and watch, and see what the times hold for us as the world shifts and changes and in a sense becomes smaller and faster. Events are transmitted instantaneously from one place to another, great movements happen through electronic transmission of information, markets and financial systems instantaneously connect globally and affect one another in places as diverse as Africa and China. What one nation does in one place may affect us all the next day. This applies as well to weather systems, famines, and the pollutants (sometimes by catastrophic accident) that may affect even our air and oceans. And we seem to live almost globally with "wars and rumors of war." We are entering into a period that might be defined, according to some, by its unpredictability or instability and the anxiety that accompanies this phenomenon. But through it all, we know one thing, that the events of "the end" and His return will be unmistakeable when -- and probably only when (as we will read in tomorrow's reading) -- they happen. So His words remain for us: we endure through all things, until the end. This applies to our individual lives and whatever difficulties we have in our struggle with faith, and to the life of the Church in its entirety, and through all periods of tribulation. We wait, and we watch. We are to be discerning and not to be fooled. We abide with Him in faith, awaiting His return, and look to be about His business as He has taught. Here and now, we practice the love He has taught us. We remain with Him, deepening our relationship through prayer and through the expression of the light He brings to us. We are to help and encourage one another to faith, and the gospel of His good news of this kingdom must go to all nations (perhaps even via the internet!). And we remember His great teaching and commandment to love one another as He has loved us, as recorded by John. This is our guidepost through the time in which we find ourselves now.

Saturday, August 20, 2011

Then as He went out of the temple, one of His disciples said to Him, "Teacher, see what manner of stones and what buildings are here!" And Jesus answered and said to him, "Do you see these great buildings? Not one stone shall be left upon another, that shall not be thrown down."

Now as He sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked Him privately, "Tell us, when will these things be? And what will be the sign when all these things will be fulfilled?" And Jesus, answering them, began to say, "Take heed that no one deceives you. For many will come in My name, saying, 'I am He,' and will deceive many. But when you hear of wars and rumors of wars, do not be troubled; for such things must happen, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom. And there will be earthquakes in various places, and there will be famines and troubles. These are the beginnings of sorrows.

"But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will be brought before rulers and kings for My sake for a testimony to them. And the gospel must first be preached to all the nations. But when they arrest you and deliver you up, do not worry beforehand, or premeditate what you will speak. But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit. Now brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. And you will be hated by all for My name's sake. But he who endures to the end shall be saved."

- Mark 13:1-13

Throughout the past week, we have been reading about Jesus' time in Jerusalem, after His Triumphal Entry. In the temple, Jesus has been teaching and He has also been answering the questions from the leadership. At various times, those representing different factions have posed questions designed as tests or traps. Yesterday, we read of Jesus' turning the tables by posing a question of His own that the scribes (experts in the Mosaic Law) can't answer. He then goes on to criticize their hypocrisy, their love of show and place, and their private greed. Eventually, Jesus points out a poor widow, in contrast to the wealthy in the temple. He said, "Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury; for they all put in out of their abundance, but she out of her poverty put in all that she had, her whole livelihood."

Then as He went out of the temple, one of His disciples said to Him, "Teacher, see what manner of stones and what buildings are here!" And Jesus answered and said to him, "Do you see these great buildings? Not one stone shall be left upon another, that shall not be thrown down." The splendor of the temple and its great architectural beauty must have been quite something for the disciple to admire! It covered about a sixth of the area of Jerusalem. It had been rebuilt by Herod the Great, who came to be known for his extraordinary building projects. My study bible notes that it included porticoes, courtyards and colonnades. Its stones were huge: some were about 10x40x20 feet each. So for Jesus to say that not one stone would be left upon another, was quite an amazing pronouncement. It would become true in A.D. 70, when the Roman general Titus recaptured Jerusalem and leveled everything on the temple mount. It was believed that there was gold between the stones, so quite literally "not one stone" was left unturned. Only a retaining wall remained, which is known today as the Wailing Wall. Around A.D. 135, Emperor Trajan allowed Jews to come to the site once a year to mourn, hence its name. It still stands, and is still a place for prayer and mourning.

Now as He sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked Him privately, "Tell us, when will these things be? And what will be the sign when all these things will be fulfilled?" Two sets of brothers pose this question to Jesus. As apostles, these brothers will play great roles in the establishment of the Church after Jesus is crucified. The troubling pronouncement clearly makes a profound impact upon them, so much so that they must take Him aside privately for an explanation. Their leadership will take the Church into this period, and beyond. In Jesus' answer, we will find the destruction of the temple combined with an understanding about the end of the age. Both are inseparable, one from another, in spiritual terms, and especially in the mind of the apostles and the perspective of the Scriptures and Jewish spiritual heritage.

And Jesus, answering them, began to say, "Take heed that no one deceives you. For many will come in My name, saying, 'I am He,' and will deceive many. But when you hear of wars and rumors of wars, do not be troubled; for such things must happen, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom. And there will be earthquakes in various places, and there will be famines and troubles. These are the beginnings of sorrows." My study bible is very careful to point out Jesus' first answer: "Take heed that no one deceives you." This warning note sets the tone for His response. My study bible notes, "Do not fail because of deceit by imposters, speculation about dates, political upheavals, natural catastrophes, or persecutions." Clearly, Jesus counsels patience, endurance and watchfulness. We must be prepared for endurance, to witness many things. He does not counsel that they will be simple or easy to endure! On the contrary, the word He uses here for "sorrows" can also mean the pain of childbirth, severe agony. But as in the pain of childbirth, this description of the times of the end is a beginning.

"But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will be brought before rulers and kings for My sake for a testimony to them. And the gospel must first be preached to all the nations. But when they arrest you and deliver you up, do not worry beforehand, or premeditate what you will speak. But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit. Now brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. And you will be hated by all for My name's sake. But he who endures to the end shall be saved." The scenario that Jesus describes here is one that these apostles and so many others of the early Church will indeed endure. My study bible notes that many of these experiences are included in the Book of Acts and Paul's Epistles. Of the four brothers Jesus is speaking to, only John (Evangelist and author of three Epistles, and the Revelation) will not die a martyr's death. My study bible notes that "discipleship produces martyrs and confessors (those injured or maimed for confessing Christ before men). Jesus tells His disciples plainly what will happen to them. . . . The promise that the Holy Spirit will speak through us is not intended to discourage preparation for Christian teaching. It refers primarily to crises."

We note the toughness of this teaching: Jesus is not preparing them for a happy ending and a glorious kingdom that will manifest immediately in the fullness of luxury and splendor! Far from it. His disciples will be tested, and they must "endure to the end." Jesus' teachings about family breakdown and betrayal reminds us of Paul's words in Hebrews 4:12. "For the word of Godis living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.." We will be tested by all things, and if we understand Jesus' words here properly, then we must also see them at work in our own lives. What does it mean to endure to the end? My study bible points out that "it is not ours to say when the race is over" . . . Jesus "teaches the endurance of the faithful through God's strength and grace." Does your faith call you to make difficult choices? Let us consider Jesus' words, and how active they still are in our lives today -- as St. Paul says, it is a "living word," active and powerful, at work within us and among us. As Jesus has pointed out, it asks of us vigilance, that we are always watchful and discerning, and we must do so to the end of our lives. Therefore our faith is strong if we understand that we may face all kinds of choices and difficulties -- and that we are counseled to endurance, not necessarily a "perfect life." Faith is a living and active love in the heart. It might lead us through all things, but our joy is in remembering the love that is always with us.

Friday, August 19, 2011

Then Jesus answered and said, while He taught in the temple, "How is it that the scribes say that the Christ is the Son of David? For David himself said by the Holy Spirit:

'The LORD said to my Lord,

"Sit at My right hand,

Till I make Your enemies Your footstool." '

"Therefore David himself calls Him 'Lord'; how is He then his Son?" And the common people heard Him gladly.

Then He said to them in His teaching, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers. These will receive greater condemnation."

Now Jesus sat opposite the treasury and saw how the people put money into the treasury. And many who were rich put in much. Then one poor widow came and threw in two mites, which makes a quadrans. So He called His disciples to Himself and said to them, "Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury; for they all put in out of their abundance, but she out of her poverty put in all that she had, her whole livelihood."

- Mark 12:35-44

This week, we've been reading about Jesus' time in Jerusalem, after He was welcomed in His Triumphal Entry. He's been tested several times in the temple, with various people representing the different factions in the leadership posing questions designed to trap Him. Yesterday, Jesus was asked by an honest scribe, "Which is the first commandment of all?" Jesus replied with a first, and a second. The scribe approved, saying, "Well said, Teacher. You have spoken the truth, for there is one God, and there is no other but He. And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices." Jesus told him, "You are not far from the kingdom of God."

Then Jesus answered and said, while He taught in the temple, "How is it that the scribes say that the Christ is the Son of David? For David himself said by the Holy Spirit: 'The LORD said to my Lord, "Sit at My right hand, till I make Your enemies Your footstool." ' Therefore David himself calls Him 'Lord'; how is He then his Son?" And the common people heard Him gladly. The scribe in yesterday's passage seemed to be sincere, so much that Jesus told him, "You are not far from the kingdom of God." But as a class, the scribes -- who are experts in Mosaic Law -- are not exempt from Jesus' scathing criticism, as we shall read in today's reading. But first, perhaps in a reply to the scribe who is "not far from the kingdom of God," Jesus poses a riddle about the identity of the Messiah. The answer to this riddle is clear to those who understand who Jesus is: He is at once David's son in His humanity, yet David calls Him Lord in His divinity. There is also an interesting testimony here regarding Jesus' earlier reply to the Sadducees, that God is the God of the living and not the dead. In His divinity as Lord, His is a timeless presence that was available to His ancestor David. That the common people hear Him with delight is an indication of the rigidity of those who are authorities in the temple, and how popular charismatic preachers like Jesus and John the Baptist were among them. The tables are turned and the scribes apparently fail to answer. The temple authorities sought to keep a tight hold on their positions, and so were often seen as collaborators with Rome, and identified with oppressive power.

Then He said to them in His teaching, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers. These will receive greater condemnation." Here, we have a testimony to abuse of power, the love of the "show" of power, the spectacle made of righteousness, and the private greed that harms people. And Jesus' scathing words are unmistakeable here: "These will receive greater condemnation." They have failed as servants of God. They are hypocrites. See the parable of the wicked vinedressers Jesus has already told against them in the temple.

Now Jesus sat opposite the treasury and saw how the people put money into the treasury. And many who were rich put in much. Then one poor widow came and threw in two mites, which makes a quadrans. So He called His disciples to Himself and said to them, "Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury; for they all put in out of their abundance, but she out of her poverty put in all that she had, her whole livelihood." Jesus makes a comparison of the poor widow with both the scribes who glorify in their status, and the wealthy who are favored by their large donations to the treasury. Which one has done their all for God? Or, more literally, which one has put in more? Jesus champions the truth of the donation of the poor widow, inviting us to see life on His terms -- as we can be assured He will see as Judge. It is an invitation to us to see things as He sees them, beyond appearance and image, beyond the things we glorify when we fail to incorporate a spiritual perspective into our lives. Why is it that the spectacle of rank and position, of wealth and luxury, of appearance of greatness does so much to convince us of what is honorable and worthy of our respect and attention? Jesus invites us to see things differently. His truth is something we need to take into account, because His judgment is more powerful, and permanent. When He interjects notes of Judgment by speaking of the condemnation of the scribes who secretly oppress and steal while they make a great show of their places, He is inviting us to think more deeply, about the time after He is gone and in which we await His coming in glory.

The stories about Jesus' teachings in the temple, and His scathing criticism of religious hypocrisy and oppression of the poor and defenseless in this context, like so many of His teachings, are not just useful examples that tell us about Him and His times. As they always do, they form warnings for us about what His Church should look like. Religious hypocrisy and corruption, the oppression of the defenseless or powerless for selfish aims, and the spectacle of sanctity (as opposed to its humble truth within a person) are all still great temptations that remain with us as much as always. It is my opinion, also, that a popular culture in which image saturates us by every means leads us more deeply into the confusion of image for truth, however passing an "image" may be. All in all, the world invites us ever more deeply to ponder Jesus' words here. What is responsible leadership? What does humility and true worship look like? How is image so often cultivated to "create" truth -- or perhaps to cover it up? Let us take Jesus' words to the scribes, and about the poor widow, and think about them for ourselves. On what do we rely for truth and discernment? How do we understand the truth of our spiritual leaders? And beyond that, where do we go to be honest with ourselves and to cultivate our own virtue of humility and honesty? It is easy to fall into the traps of the images of glory -- they are ever more powerfully beating against our senses in modern media. But where does true merit, righteousness, value come from? And where is it truly found in us? Taking it a step further, what are children learning today about what is good and important for themselves, especially regarding notions of image (including power, rank, status) versus values of service, love to others, and the true inner worth and self-respect that a loving relationship with God will build? Where is the place for humility? Jesus touches us in all of these places for us to think about today. Where do we stand on Jesus' statements about authority -- is it from God or that from men? Whose praise are we taught to seek first?

Thursday, August 18, 2011

Then one of the scribes came, and having heard them reasoning together, perceiving that He had answered them well, asked Him, "Which is the first commandment of all?" Jesus answered him, "The first of all the commandments is 'Hear, O Israel, the LORD our God, the LORD is one. And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.' This is the first commandment. And the second, like it, is this: 'You shall love your neighbor as yourself.' There is no other commandment greater than these." So the scribe said to Him, "Well said, Teacher. You have spoken the truth, for there is one God, and there is no other but He. And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices." Now when Jesus saw that he answered wisely, He said to him, "You are not far from the kingdom of God." But after that no one dared question Him.

- Mark 12:28-34

Over the past several readings, we have been reading about Jesus' time in Jerusalem, after His Triumphal Entry, in which He was welcomed as Messiah. His first act, in Mark's gospel, was the cleansing of the temple. After this, he's been tested on several occasions by the authorities in the temple. The chief priests, the scribes and the elders asked Him,"By what authority are You doing these things?" In yesterday's reading, first a group of Pharisees and Herodians asked Him about the lawfulness of paying taxes to Caesar. Then He was quizzed by some Sadducees (who don't believe in the resurrection). They asked Him about a particular case of a woman married successively to seven brothers, without children. Whose wife would she be in heaven? Jesus told them, "But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? He is not the God of the dead, but the God of the living. You are therefore greatly mistaken."

Then one of the scribes came, and having heard them reasoning together, perceiving that He had answered them well, asked Him, "Which is the first commandment of all?" To understand this question properly, we must understand the great emphasis on the commandments and Mosaic Law. The scribes as a class are professional experts in the Mosaic Law. My study bible points out that while most of them were hostile to Jesus, this scribe seems to be a sincere inquirer. (Here is a list of the 613 commandments, based on a compilation by Maimonides in the twelfth century.)

Jesus answered him, "The first of all the commandments is 'Hear, O Israel, the LORD our God, the LORD is one. And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.' This is the first commandment." This commandment is a recitation from Deut. 6:4 & 5. It is the great confession of faith in Jewish spiritual heritage, and is called the shema. Shema means "hear" in Hebrew, and is the first word of the confession. We note that it is all about a relationship of love.

So the scribe said to Him, "Well said, Teacher. You have spoken the truth, for there is one God, and there is no other but He. And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices." Whatever worship practices we make and prepare, the whole of the law of the love of God and its expression through our lives is to be truly committed to faith. We wish for the law to be written on our hearts. Our worship practices give us tools for the development of this faith summed up in the two great commandments Jesus cites. My study bible notes, "This scribe's insight has penetrated beyond the Pharisees' obsession with outward forms. He understands that the condition of the heart is central to righteousness."

Now when Jesus saw that he answered wisely, He said to him, "You are not far from the kingdom of God." But after that no one dared question Him. We remember Jesus' teachings to His apostles as they went on their first mission. They are to say, "The kingdom of God has come near to you." Jesus' words have a double meaning here -- the scribe draws near to God and God's love in his insight and understanding, and he is also present to Christ at this moment. My study bible says, "This scribe's wisdom and honesty bring him not far from the kingdom of God. Only God can say who is, and who is not, far from His Kingdom."

It is often that we find people try to separate these two great commandments quoted by Jesus in His teaching. Some will say the practice of one or the other is what we really need. But we must note that this is yet another quite clever answer by Jesus, as all of His answers in this series of testing in the temple have been. The subtlety here is in His response with two commandments, a first and a second, in response to a question that was really asking for only one, the first (and hence, the most important, the greatest). Jesus does indicate an order -- what comes first. But He also teaches us that the two are inseparable from one another. To have faith and to practice it is all of one piece. And that faith is based on love: on the relationship of love to God, and on the sharing of God's love with others that we learn from this primary relatedness. The love of God is primary in this set of commandments because that is the way in which we learn to be "God-like," just as in a marriage spouses become one with one another, and grow as "one flesh" while remaining two separate persons. But we don't get there by forgetting one of these commandments in favor of the other, and for this reason Jesus adds the second -- and the whole of the 613 commandments is summed up in these two. How does the love of God teach you to be a loving person? How does the practice of the first commandment teach you to practice the second? How does it teach you to grow in knowledge and understanding of the practice of love, in whatever form that takes in your life? And, we must remember, the first will also teach what we need to discard in order to more wisely and fully practice the second. And finally we recall Jesus' reciprocity: If we've failed at practicing the second, we have also failed at the first.

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